2 Raja-raja 9:3

9:3 Take the container of olive oil, pour it over his head, and say, ‘This is what the Lord says, “I have designated ¹  you as king over Israel.”’ Then open the door and run away quickly!” ² 

2 Raja-raja 9:1

Jehu Becomes King

9:1 Now Elisha the prophet summoned a member of the prophetic guild ³  and told him, “Tuck your robes into your belt, take this container ⁴  of olive oil in your hand, and go to Ramoth Gilead.

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁵  the former ⁶  account, ⁷  Theophilus, ⁸  about all that Jesus began to do and teach

Kisah Para Rasul 19:16

19:16 Then the man who was possessed by ⁹  the evil spirit jumped on ¹⁰  them and beat them all into submission. ¹¹  He prevailed ¹²  against them so that they fled from that house naked and wounded.

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹³  They replied, ¹⁴  “No, we have not even ¹⁵  heard that there is a Holy Spirit.”

Kisah Para Rasul 22:7

22:7 Then I ¹⁶  fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’

Mazmur 2:6

2:6 “I myself ¹⁷  have installed ¹⁸  my king

on Zion, my holy hill.”

Mazmur 75:6

75:6 For victory does not come from the east or west,

or from the wilderness. ¹⁹ 

Yesaya 45:1

45:1 This is what the Lord says to his chosen ²⁰  one,

to Cyrus, whose right hand I hold ²¹ 

in order to subdue nations before him,

and disarm kings, ²² 

to open doors before him,

so gates remain unclosed:

Daniel 2:21

2:21 He changes times and seasons,

deposing some kings

and establishing others. ²³ 

He gives wisdom to the wise;

he imparts knowledge to those with understanding; ²⁴ 

Daniel 4:17

4:17 This announcement is by the decree of the sentinels;

this decision is by the pronouncement of the holy ones,

so that ²⁵  those who are alive may understand

that the Most High has authority over human kingdoms, ²⁶ 

and he bestows them on whomever he wishes.

He establishes over them even the lowliest of human beings.’

Daniel 4:32

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ²⁷  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

Daniel 5:20-21

5:20 And when his mind ²⁸  became arrogant ²⁹  and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind ³⁰  was changed to that of an animal, he lived ³¹  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

[9:3]  ¹ tn Heb “anointed.”

[9:3]  ² tn Heb “and open the door and run away and do not delay.”

[9:1]  ³ tn Heb “one of the sons of the prophets.”

[9:1]  ⁴ tn Or “flask.”

[1:1]  ⁵ tn Or “produced,” Grk “made.”

[1:1]  ⁶ 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]  ⁷ 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]  ⁸ 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).

[19:16]  ⁹ tn Grk “in whom the evil spirit was.”

[19:16]  ¹⁰ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ¹¹ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ¹² tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:2]  ¹³ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁴ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹⁵ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[22:7]  ¹⁶ tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

[2:6]  ¹⁷ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ¹⁸ tn Or perhaps “consecrated.”

[75:6]  ¹⁹ tn Heb “for not from the east or from the west, and not from the wilderness of the mountains.” If one follows this reading the sentence is elliptical. One must supply “does help come,” or some comparable statement. However, it is possible to take הָרִים (harim) as a Hiphil infinitive from רוּם (rum), the same verb used in vv. 4-5 of “lifting up” a horn. In this case one may translate the form as “victory.” In this case the point is that victory does not come from alliances with other nations.

[45:1]  ²⁰ tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”

[45:1]  ²¹ sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.

[45:1]  ²² tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”

[2:21]  ²³ tn Aram “kings.”

[2:21]  ²⁴ tn Aram “the knowers of understanding.”

[4:17]  ²⁵ tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).

[4:17]  ²⁶ tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”

[4:32]  ²⁷ tn Aram “until.”

[5:20]  ²⁸ tn Aram “heart.”

[5:20]  ²⁹ sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

[5:21]  ³⁰ tn Aram “heart.”

[5:21]  ³¹ tn Aram “his dwelling.”