2 Samuel 7:1-5

The Lord Establishes a Covenant with David

7:1 The king settled into his palace, ¹  for the Lord gave him relief ²  from all his enemies on all sides. ³  7:2 The king said to Nathan the prophet, “Look! I am living in a palace made from cedar, while the ark of God sits in the middle of a tent.” 7:3 Nathan replied to the king, “You should go ⁴  and do whatever you have in mind, ⁵  for the Lord is with you.” 7:4 That night the Lord told Nathan, ⁶  7:5 “Go, tell my servant David: ‘This is what the Lord says: Do you really intend to build a house for me to live in?

2 Samuel 7:1

The Lord Establishes a Covenant with David

7:1 The king settled into his palace, ⁷  for the Lord gave him relief ⁸  from all his enemies on all sides. ⁹ 

Kisah Para Rasul 8:17-19

8:17 Then Peter and John placed their hands on the Samaritans, ¹⁰  and they received the Holy Spirit. ¹¹ 

8:18 Now Simon, when he saw that the Spirit ¹²  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ¹³  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹⁴  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁵  persecution began ¹⁶  against the church in Jerusalem, ¹⁷  and all ¹⁸  except the apostles were forced to scatter throughout the regions ¹⁹  of Judea and Samaria.

Kisah Para Rasul 17:1-4

Paul and Silas at Thessalonica

17:1 After they traveled through ²⁰  Amphipolis ²¹  and Apollonia, ²²  they came to Thessalonica, ²³  where there was a Jewish synagogue. ²⁴  17:2 Paul went to the Jews in the synagogue, ²⁵  as he customarily did, and on three Sabbath days he addressed ²⁶  them from the scriptures, 17:3 explaining and demonstrating ²⁷  that the Christ ²⁸  had to suffer and to rise from the dead, ²⁹  saying, ³⁰  “This Jesus I am proclaiming to you is the Christ.” ³¹  17:4 Some of them were persuaded ³²  and joined Paul and Silas, along with a large group ³³  of God-fearing Greeks ³⁴  and quite a few ³⁵  prominent women.

Kisah Para Rasul 22:7-8

22:7 Then I ³⁶  fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Kisah Para Rasul 28:2-3

28:2 The local inhabitants ³⁷  showed us extraordinary ³⁸  kindness, for they built a fire and welcomed us all because it had started to rain ³⁹  and was cold. 28:3 When Paul had gathered a bundle of brushwood ⁴⁰  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand.

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.

Mazmur 132:1-5

Psalm 132 ⁴⁷ 

A song of ascents. ⁴⁸ 

132:1 O Lord, for David’s sake remember

all his strenuous effort, ⁴⁹ 

132:2 and how he made a vow to the Lord,

and swore an oath to the powerful ruler of Jacob. ⁵⁰ 

132:3 He said, ⁵¹  “I will not enter my own home, ⁵² 

or get into my bed. ⁵³ 

132:4 I will not allow my eyes to sleep,

or my eyelids to slumber,

132:5 until I find a place for the Lord,

a fine dwelling place ⁵⁴  for the powerful ruler of Jacob.” ⁵⁵ 

[7:1]  ¹ tn Heb “house” (also in the following verse).

[7:1]  ² tn Or “rest.”

[7:1]  ³ tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.

[7:3]  ⁴ tc Several medieval Hebrew mss and the Syriac Peshitta lack this word.

[7:3]  ⁵ tn Heb “all that is in your heart.”

[7:4]  ⁶ tn Heb “the word of the Lord was [i.e., came] to Nathan.”

[7:1]  ⁷ tn Heb “house” (also in the following verse).

[7:1]  ⁸ tn Or “rest.”

[7:1]  ⁹ tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.

[8:17]  ¹⁰ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ¹¹ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:18]  ¹² tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ¹³ tn Or “ability”; Grk “authority.”

[8:1]  ¹⁴ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹⁵ tn Or “severe.”

[8:1]  ¹⁶ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁸ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁹ tn Or “countryside.”

[17:1]  ²⁰ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ²¹ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ²² sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ²³ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ²⁴ sn See the note on synagogue in 6:9.

[17:2]  ²⁵ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²⁶ 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.

[17:3]  ²⁷ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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.

[17:4]  ³² tn Or “convinced.”

[17:4]  ³³ tn Or “a large crowd.”

[17:4]  ³⁴ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ³⁵ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[22:7]  ³⁶ 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.”

[28:2]  ³⁷ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ³⁸ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ³⁹ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[28:3]  ⁴⁰ tn Or “sticks.”

[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.

[132:1]  ⁴⁷ sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.

[132:1]  ⁴⁸ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[132:1]  ⁴⁹ tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).

[132:2]  ⁵⁰ tn Heb “the powerful [one] of Jacob.”

[132:3]  ⁵¹ tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow.

[132:3]  ⁵² tn Heb “the tent of my house.”

[132:3]  ⁵³ tn Heb “go up upon the bed of my couch.”

[132:5]  ⁵⁴ tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).

[132:5]  ⁵⁵ tn Heb “the powerful [one] of Jacob.”