Daniel 2:21

2:21 He changes times and seasons,

deposing some kings

and establishing others. ¹ 

He gives wisdom to the wise;

he imparts knowledge to those with understanding; ² 

Daniel 2:23

2:23 O God of my fathers, I acknowledge and glorify you,

for you have bestowed wisdom and power on me.

Now you have enabled me to understand what I ³  requested from you.

For you have enabled me to understand the king’s dilemma.” ⁴ 

Daniel 2:1

Nebuchadnezzar Has a Disturbing Dream

2:1 In the second year of his ⁵  reign Nebuchadnezzar had many dreams. ⁶  His mind ⁷  was disturbed and he suffered from insomnia. ⁸ 

Kisah Para Rasul 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ⁹  why are you amazed at this? Why ¹⁰  do you stare at us as if we had made this man ¹¹  walk by our own power or piety?

Kisah Para Rasul 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹²  for prayer, ¹³  at three o’clock in the afternoon. ¹⁴ 

Kisah Para Rasul 4:29-31

4:29 And now, Lord, pay attention to ¹⁵  their threats, and grant ¹⁶  to your servants ¹⁷  to speak your message ¹⁸  with great courage, ¹⁹  4:30 while you extend your hand to heal, and to bring about miraculous signs ²⁰  and wonders through the name of your holy servant Jesus.” 4:31 When ²¹  they had prayed, the place where they were assembled together was shaken, ²²  and they were all filled with the Holy Spirit and began to speak ²³  the word of God ²⁴  courageously. ²⁵ 

Kisah Para Rasul 4:2

4:2 angry ²⁶  because they were teaching the people and announcing ²⁷  in Jesus the resurrection of the dead.

Kisah Para Rasul 1:10

1:10 As ²⁸  they were still staring into the sky while he was going, suddenly ²⁹  two men in white clothing stood near them

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ³⁰  from the mountain ³¹  called the Mount of Olives ³²  (which is near Jerusalem, a Sabbath day’s journey ³³  away).

Ayub 32:8

32:8 But it is a spirit in people,

the breath ³⁴  of the Almighty,

that makes them understand.

Mazmur 119:98-100

119:98 Your commandments ³⁵  make me wiser than my enemies,

for I am always aware of them.

119:99 I have more insight than all my teachers,

for I meditate on your rules.

119:100 I am more discerning than those older than I,

for I observe your precepts.

Amsal 2:6

2:6 For ³⁶  the Lord gives ³⁷  wisdom,

and from his mouth ³⁸  comes ³⁹  knowledge and understanding.

Pengkhotbah 2:26

2:26 For to the one who pleases him, ⁴⁰  God gives wisdom, knowledge, and joy,

but to the sinner, he gives the task of amassing ⁴¹  wealth ⁴²  –

only to give ⁴³  it ⁴⁴  to the one who pleases God.

This ⁴⁵  task of the wicked ⁴⁶  is futile – like chasing the wind!

Yesaya 28:26

28:26 His God instructs him;

he teaches him the principles of agriculture. ⁴⁷ 

Lukas 21:15

21:15 For I will give you the words ⁴⁸  along with the wisdom ⁴⁹  that none of your adversaries will be able to withstand or contradict.

Kisah Para Rasul 6:10

6:10 Yet ⁵⁰  they were not able to resist ⁵¹  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ⁵²  him ruler over Egypt and over all his household.

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁵³  have not ceased praying for you and asking God ⁵⁴  to fill ⁵⁵  you with the knowledge of his will in all spiritual wisdom and understanding,

Yakobus 1:5

1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

Yakobus 1:17

1:17 All generous giving and every perfect gift ⁵⁶  is from above, coming down ⁵⁷  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁵⁸ 

[2:21]  ¹ tn Aram “kings.”

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

[2:23]  ³ tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.

[2:23]  ⁴ tn Aram “the word of the king.”

[2:1]  ⁵ tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.

[2:1]  ⁶ tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.

[2:1]  ⁷ tn Heb “his spirit.”

[2:1]  ⁸ tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.

[3:12]  ⁹ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ¹⁰ tn Grk “or why.”

[3:12]  ¹¹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:1]  ¹² tn Grk “hour.”

[3:1]  ¹³ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹⁴ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[4:29]  ¹⁵ tn Or “Lord, take notice of.”

[4:29]  ¹⁶ 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]  ¹⁷ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹⁸ tn Grk “word.”

[4:29]  ¹⁹ tn Or “with all boldness.”

[4:30]  ²⁰ tn The miraculous nature of these signs is implied in the context.

[4:31]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Or “speak God’s message.”

[4:31]  ²⁵ tn Or “with boldness.”

[4:2]  ²⁶ tn Or “greatly annoyed,” “provoked.”

[4:2]  ²⁷ tn Or “proclaiming.”

[1:10]  ²⁸ tn Grk “And as.” 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.

[1:10]  ²⁹ tn Grk “behold.”

[1:12]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³¹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³² sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ³³ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[32:8]  ³⁴ tn This is the word נְשָׁמָה (nÿshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.

[119:98]  ³⁵ tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The Lord’s “command” refers here to the law (see Ps 19:8).

[2:6]  ³⁶ tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.

[2:6]  ³⁷ tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.

[2:6]  ³⁸ sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.

[2:6]  ³⁹ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:26]  ⁴⁰ tn Heb “for to a man who is good before him.”

[2:26]  ⁴¹ sn The phrase the task of amassing wealth (Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.

[2:26]  ⁴² tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ⁴³ sn The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work; but to the wicked He “gives” the task of “giving” his wealth to the righteous.

[2:26]  ⁴⁴ tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ⁴⁵ tn The antecedent of the demonstrative pronoun זֶה (zeh, “this”) is debated: (1) Some refer it to the enjoyment which Qoheleth had just commended in 2:24-26. However, this is inconsistent with the enjoyment theme found elsewhere in the book. It also ignores the fact that 2:24-26 states that such enjoyment is a good gift from God. (2) Others refer it to the term “toil” (עָמָל, ’amal) which is repeated throughout 2:18-26. However, Qoheleth affirmed that if one is righteous, he can find enjoyment in his toil, even though so much of it is ultimately futile. (3) Therefore, it seems best to refer it to the grievous “task” (עִנְיָן, ’inyan) God has given to the sinner in 2:26b. Consistent with the meaning of הֶבֶל (hevel, “futile; profitless; fruitless”), 2:26b emphasizes that the “task” of the sinner is profitless: he labors hard to amass wealth, only to see the fruit of his labor given away to someone else. The righteous man’s enjoyment of his work and the fruit of his labor under the blessing of God (2:24-26a) is not included in this.

[2:26]  ⁴⁶ tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[28:26]  ⁴⁷ tn Heb “he teaches him the proper way, his God instructs him.”

[21:15]  ⁴⁸ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ⁴⁹ tn Grk “and wisdom.”

[6:10]  ⁵⁰ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ⁵¹ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[7:10]  ⁵² tn Or “appointed.” See Gen 41:41-43.

[1:9]  ⁵³ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁵⁴ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁵⁵ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:17]  ⁵⁶ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁵⁷ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁵⁸ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).