2 Raja-raja 19:13-18
Konteks19:13 Where are the king of Hamath, the king of Arpad, and the king of Lair, 1 Sepharvaim, Hena, and Ivvah?’”
19:14 Hezekiah took the letter 2 from the messengers and read it. 3 Then Hezekiah went up to the Lord’s temple and spread it out before the Lord. 19:15 Hezekiah prayed before the Lord: “Lord God of Israel, who is enthroned on the cherubs! 4 You alone are God over all the kingdoms of the earth. You made the sky 5 and the earth. 19:16 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to the message Sennacherib sent and how he taunts the living God! 6 19:17 It is true, Lord, that the kings of Assyria have destroyed the nations and their lands. 19:18 They have burned the gods of the nations, 7 for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. 8
2 Raja-raja 22:12-14
Konteks22:12 The king ordered Hilkiah the priest, Ahikam son of Shaphan, Acbor son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, 22:13 “Go, seek an oracle from 9 the Lord for me and the people – for all Judah. Find out about 10 the words of this scroll that has been discovered. For the Lord’s fury has been ignited against us, 11 because our ancestors have not obeyed the words of this scroll by doing all that it instructs us to do.” 12
22:14 So Hilkiah the priest, Ahikam, Acbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shullam son of Tikvah, the son of Harhas, the supervisor of the wardrobe. 13 (She lived in Jerusalem in the Mishneh 14 district.) They stated their business, 15
2 Raja-raja 22:2
Konteks22:2 He did what the Lord approved 16 and followed in his ancestor David’s footsteps; 17 he did not deviate to the right or the left.
2 Raja-raja 1:13-15
Konteks1:13 The king 18 sent a third captain and his fifty soldiers. This third captain went up and fell 19 on his knees before Elijah. He begged for mercy, “Prophet, please have respect for my life and for the lives of these fifty servants of yours. 1:14 Indeed, 20 fire came down from the sky and consumed the two captains who came before me, along with their men. 21 So now, please have respect for my life.” 1:15 The Lord’s angelic messenger said to Elijah, “Go down with him. Don’t be afraid of him.” So he got up and went down 22 with him to the king.
Nehemia 6:10-12
Konteks6:10 Then I went to the house of Shemaiah son of Delaiah, the son of Mehetabel. He was confined to his home. 23 He said, “Let’s set up a time to meet in the house of God, within the temple. Let’s close the doors of the temple, for they are coming to kill you. It will surely be at night that they will come to kill you.”
6:11 But I replied, “Should a man like me run away? Would someone like me flee to the temple in order to save his life? 24 I will not go!” 6:12 I recognized the fact that God had not sent him, for he had spoken the prophecy against me as a hired agent of Tobiah and Sanballat. 25
Yeremia 26:11-15
Konteks26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, 26 “This man should be condemned to die 27 because he prophesied against this city. You have heard him do so 28 with your own ears.”
26:12 Then Jeremiah made his defense before all the officials and all the people. 29 “The Lord sent me to prophesy everything you have heard me say against this temple and against this city. 26:13 But correct the way you have been living and do what is right. 30 Obey the Lord your God. If you do, the Lord will forgo destroying you as he threatened he would. 31 26:14 As to my case, I am in your power. 32 Do to me what you deem fair and proper. 26:15 But you should take careful note of this: If you put me to death, you will bring on yourselves and this city and those who live in it the guilt of murdering an innocent man. For the Lord has sent me to speak all this where you can hear it. That is the truth!” 33
Daniel 3:15-18
Konteks3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” 34 3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, 35 “We do not need to give you a reply 36 concerning this. 3:17 If 37 our God whom we are serving exists, 38 he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”
Daniel 6:10-28
Konteks6:10 When Daniel realized 39 that a written decree had been issued, he entered his home, where the windows 40 in his upper room opened toward Jerusalem. 41 Three 42 times daily he was 43 kneeling 44 and offering prayers and thanks to his God just as he had been accustomed to do previously. 6:11 Then those officials who had gone to the king 45 came by collusion and found Daniel praying and asking for help before his God. 6:12 So they approached the king and said to him, 46 “Did you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?” The king replied, “That is correct, 47 according to the law of the Medes and Persians, which cannot be changed.” 6:13 Then they said to the king, “Daniel, who is one of the captives 48 from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” 49
6:14 When the king heard this, 50 he was very upset and began thinking about 51 how he might rescue Daniel. Until late afternoon 52 he was struggling to find a way to rescue him. 6:15 Then those men came by collusion to the king and 53 said to him, 54 “Recall, 55 O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.” 6:16 So the king gave the order, 56 and Daniel was brought and thrown into a den 57 of lions. The king consoled 58 Daniel by saying, “Your God whom you continually serve will rescue you!” 6:17 Then a stone was brought and placed over the opening 59 to the den. The king sealed 60 it with his signet ring and with those 61 of his nobles so that nothing could be changed with regard to Daniel. 6:18 Then the king departed to his palace. But he spent the night without eating, and no diversions 62 were brought to him. He was unable to sleep. 63
6:19 In the morning, at the earliest sign of daylight, the king got up and rushed to the lions’ den. 6:20 As he approached the den, he called out to Daniel in a worried voice, 64 “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”
6:21 Then Daniel spoke to 65 the king, “O king, live forever! 6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”
6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God. 6:24 The king gave another order, 66 and those men who had maliciously accused 67 Daniel were brought and thrown 68 into the lions’ den – they, their children, and their wives. 69 They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.
6:25 Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity! 70 6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.
“For he is the living God;
he endures forever.
His kingdom will not be destroyed;
his authority is forever. 71
6:27 He rescues and delivers
and performs signs and wonders
in the heavens and on the earth.
He has rescued Daniel from the power 72 of the lions!”
6:28 So this Daniel prospered during the reign of Darius and 73 the reign of Cyrus the Persian.
Yohanes 11:8-10
Konteks11:8 The disciples replied, 74 “Rabbi, the Jewish leaders 75 were just now trying 76 to stone you to death! Are 77 you going there again?” 11:9 Jesus replied, 78 “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, 79 because he sees the light of this world. 80 11:10 But if anyone walks around at night, 81 he stumbles, 82 because the light is not in him.”
Kisah Para Rasul 4:5-12
Konteks4:5 On the next day, 83 their rulers, elders, and experts in the law 84 came together 85 in Jerusalem. 86 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 87 4:7 After 88 making Peter and John 89 stand in their midst, they began to inquire, “By what power or by what name 90 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 91 replied, 92 “Rulers of the people and elders, 93 4:9 if 94 we are being examined 95 today for a good deed 96 done to a sick man – by what means this man was healed 97 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 98 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 99 is the stone that was rejected by you, 100 the builders, that has become the cornerstone. 101 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 102 by which we must 103 be saved.”
Kisah Para Rasul 4:24-33
Konteks4:24 When they heard this, they raised their voices to God with one mind 104 and said, “Master of all, 105 you who made the heaven, the earth, 106 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 107 your servant David our forefather, 108
‘Why do the nations 109 rage, 110
and the peoples plot foolish 111 things?
4:26 The kings of the earth stood together, 112
and the rulers assembled together,
against the Lord and against his 113 Christ.’ 114
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 115 your holy servant Jesus, whom you anointed, 116 4:28 to do as much as your power 117 and your plan 118 had decided beforehand 119 would happen. 4:29 And now, Lord, pay attention to 120 their threats, and grant 121 to your servants 122 to speak your message 123 with great courage, 124 4:30 while you extend your hand to heal, and to bring about miraculous signs 125 and wonders through the name of your holy servant Jesus.” 4:31 When 126 they had prayed, the place where they were assembled together was shaken, 127 and they were all filled with the Holy Spirit and began to speak 128 the word of God 129 courageously. 130
4:32 The group of those who believed were of one heart and mind, 131 and no one said that any of his possessions was his own, but everything was held in common. 132 4:33 With 133 great power the apostles were giving testimony 134 to the resurrection of the Lord Jesus, and great grace was on them all.
[19:13] 1 sn Lair is a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.
[19:14] 2 tc The MT has the plural, “letters,” but the final mem is probably dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular.
[19:14] 3 tc The MT has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”). The parallel passage in Isa 37:14 has the singular suffix.
[19:15] 4 sn This refers to the cherub images that were above the ark of the covenant.
[19:15] 5 tn Or “the heavens.”
[19:16] 6 tn Heb “Hear the words of Sennacherib which he sent to taunt the living God.”
[19:18] 7 tn Heb “and they put their gods in the fire.”
[19:18] 8 tn Heb “so they destroyed them.”
[22:13] 10 tn Heb “concerning.”
[22:13] 11 tn Heb “for great is the anger of the
[22:13] 12 tn Heb “by doing all that is written concerning us.” Perhaps עָלֵינוּ (’alenu), “concerning us,” should be altered to עָלָיו (’alav), “upon it,” in which case one could translate, “by doing all that is written in it.”
[22:14] 13 tn Heb “the keeper of the clothes.”
[22:14] 14 tn Or “second.” For a discussion of the possible location of this district, see M. Cogan and H. Tadmor, II Kings (AB), 283.
[22:14] 15 tn Heb “and they spoke to her.”
[22:2] 16 tn Heb “he did what was proper in the eyes of the
[22:2] 17 tn Heb “and walked in all the way of David his father.”
[1:13] 18 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:13] 19 tn Heb “went up and approached and kneeled.”
[1:14] 21 tn Heb “their fifty.”
[1:15] 22 sn In this third panel the verb “come down” (יָרַד, yarad) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative.
[6:10] 23 tn Heb “shut in.” The reason for his confinement is not stated. BDB 783 s.v. עָצַר suggests that it had to do with the fulfillment of a vow or was related to an issue of ceremonial uncleanness.
[6:11] 24 tn Heb “go into the temple and live.”
[6:12] 25 tn Heb “and Tobiah and Sanballat had hired him.”
[26:11] 26 tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”
[26:11] 27 tn Heb “a sentence of death to this man.”
[26:12] 29 tn Heb “Jeremiah said to all the leaders and all the people….” See the note on the word “said” in the preceding verse.
[26:13] 30 tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5; 18:11.
[26:13] 31 tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.
[26:13] sn The
[26:14] 32 tn Heb “And I, behold I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.
[26:15] 33 tn Heb “For in truth the
[3:15] 34 tn Aram “hand.” So also in v. 17.
[3:16] 35 tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”
[3:16] 36 tn Aram “to return a word to you.”
[3:17] 37 tc The ancient versions typically avoid the conditional element of v. 17.
[3:17] 38 tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.
[6:10] 40 sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.
[6:10] 41 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:10] 42 sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.
[6:10] 43 tc Read with several medieval Hebrew
[6:10] 44 tn Aram “kneeling on his knees” (so NASB).
[6:10] sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.
[6:11] 45 tn Aram “those men”; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity.
[6:12] 46 tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.
[6:12] tn Aram “before the king.”
[6:12] 47 tn Aram “the word is true.”
[6:13] 48 tn Aram “from the sons of the captivity [of].”
[6:13] 49 tn Aram “prays his prayer.”
[6:14] 51 tn Aram “placed his mind on.”
[6:14] 52 tn Aram “the entrances of the sun.”
[6:15] 53 tc Theodotion lacks the words “came by collusion to the king and.”
[6:15] 55 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
[6:16] 56 tn Aram “said.” So also in vv. 24, 25.
[6:16] 57 sn The den was perhaps a pit below ground level which could be safely observed from above.
[6:16] 58 tn Aram “answered and said [to Daniel].”
[6:17] 60 sn The purpose of the den being sealed was to prevent unauthorized tampering with the opening of the den. Any disturbance of the seal would immediately alert the officials to improper activity of this sort.
[6:17] 61 tn Aram “the signet rings.”
[6:18] 62 tn The meaning of Aramaic דַּחֲוָה (dakhavah) is a crux interpretum. Suggestions include “music,” “dancing girls,” “concubines,” “table,” “food” – all of which are uncertain. The translation employed here, suggested by earlier scholars, is deliberately vague. A number of recent English versions follow a similar approach with “entertainment” (e.g., NASB, NIV, NCV, TEV, CEV, NLT). On this word see further, HALOT 1849-50 s.v.; E. Vogt, Lexicon linguae aramaicae, 37.
[6:18] 63 tn Aram “his sleep fled from him.”
[6:20] 64 tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.
[6:24] 67 tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.
[6:24] 68 tn The Aramaic active impersonal verb is often used as a substitute for the passive.
[6:24] 69 tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.
[6:25] 70 tn Aram “May your peace be increased!”
[6:26] 71 tn Aram “until the end.”
[6:28] 73 tn Or perhaps “in the reign of Darius, even in the reign of Cyrus.” The identity of this Darius is disputed. Some take the name to be referring to Cyrus, understanding the following vav (ו, “and”) in an epexegetical sense (“even”). Others identify Darius with a governor of Babylon known from extra-biblical records as Gubaru, or with Cambyses, son of Cyrus. Many scholars maintain that the reference is historically inaccurate.
[11:8] 74 tn Grk “The disciples said to him.”
[11:8] 75 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.
[11:8] 77 tn Grk “And are.” 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.
[11:9] 78 tn Grk “Jesus answered.”
[11:9] 79 tn Or “he does not trip.”
[11:9] 80 sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).
[11:10] 81 tn Grk “in the night.”
[4:5] 83 tn Grk “It happened that on the next day.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[4:5] 84 tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[4:5] sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.
[4:5] 85 tn Or “law assembled,” “law met together.”
[4:5] 86 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 87 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 88 tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.
[4:7] 89 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 90 sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?
[4:8] 91 sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
[4:8] 92 tn Grk “Spirit, said to them.”
[4:8] 93 tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì74 א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.
[4:9] 94 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
[4:9] 95 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 96 tn Or “for an act of kindness.”
[4:9] 97 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 98 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 99 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 100 tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.
[4:11] 101 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 102 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 103 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
[4:24] 104 sn With one mind. Compare Acts 1:14.
[4:24] 105 tn Or “Lord of all.”
[4:24] sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.
[4:24] 106 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:25] 107 tn Grk “by the mouth of” (an idiom).
[4:25] 108 tn Or “ancestor”; Grk “father.”
[4:25] 110 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 111 tn Or “futile”; traditionally, “vain.”
[4:26] 112 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 113 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:26] sn See the note on Christ in 2:31.
[4:26] 114 sn A quotation from Ps 2:1-2.
[4:27] 115 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] 116 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 117 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 118 tn Or “purpose,” “will.”
[4:28] 119 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] 120 tn Or “Lord, take notice of.”
[4:29] 121 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] 122 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 124 tn Or “with all boldness.”
[4:30] 125 tn The miraculous nature of these signs is implied in the context.
[4:31] 126 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] 127 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] 128 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] 129 tn Or “speak God’s message.”
[4:31] 130 tn Or “with boldness.”
[4:32] 132 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] 133 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.
